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By Nesrin Ücarlar, n/a

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Additional resources for Between majority power and minority resistance : Kurdish linguistic rights in Turkey

Sample text

Enclosing the political field ‘under the terror of uniformity’, Rawls ‘methodically closes spaces for the types of dissent, conflict and argument that nurture democratic citizenship’ (ibid). This enclosure also excludes an infinite idea of justice, which is ‘irreducible in its affirmative character, in its demand of gift without exchange, without circulation, without recognition or gratitude, without economic circularity, without calculation, without rules, without reason and without rationality’ (Derrida 1992: 25).

The secondary relations are ‘the practices and ideologies of a profession or discipline’ within a particular discourse (ibid). The oppositional relation between the minority and the majority is institutionalised in such mainstream disciplines as  The modernist theories of nationalism help to explain the rise of Turkish nationalism and the construction of the Turkish nation-state through the modernisation, secularisation and centralisation projects carried out by the new Republic of Turkey. Although Hobsbawm’s ‘invented traditions’, Gellner’s emphasis on the ‘generic training’ and ‘cultural homogenisation’, or Breuilly’s conception of nationalism as politics are not explicitly referenced, they inspired the evaluation of the instruments and institutions that the Republic utilised in the construction of the Turkish nation.

This devastating ex perimentum linguae that all over the planet unhinges and empties traditions and beliefs, ideologies and religions, identities and communities’ (ibid; italics original) is itself what constitutes the contemporary politics. If it is the ‘sayability’ of language, as Agamben argues, that is betrayed by community rather than who we are, in other words, if it is the community, which passes on the plain fact that we can speak and hence can be open to other speakers and to the entire world, any conceptualisation of community that does not acknowledge this openness invokes an appeal to substance and betrays the idea of community (see Bos 2005).

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